A sage ruler possesses the ability to discern subtle details and resolve doubts. He can eliminate slander, weigh facts carefully, reject indecent words, cut off idle talk, discard useless matters, and close the door to factionalism. Those who are envious cannot gain recognition; only virtuous gentlemen skilled in the arts of divination may stand before him. Therefore, evil cannot corrupt him, and calamity cannot strike him. Heaven and Earth, boundless in their expanse, maintain order through fixed measures that cannot be abused. The sun does not exceed its appointed time; the moon resides in its proper position among the constellations. Each celestial body performs its function according to its name and duty, remaining steadfast in its place. The phases of the moon—new, full, waning, waxing—follow one another in an unbroken cycle, year after year, accumulating through ages without deviation or disorder. This is how Heaven governs and oversees the stars. The central constellations establish their positions; the four seasons govern affairs. In front, Zhang is extended; behind, Bei Dou (the Northern Dipper) serves as the pole. To the left stands Jiao, to the right Yuè. The nine patterns follow order, used to examine officials and the masses, ensuring that matters of all sizes are properly addressed. There will be no grievances or enmity beforehand, nor any disgrace or failure in conduct afterward. Thus, his authority reaches upward to the heavens and downward to all people; his benevolence extends in all four directions without obstruction.

Heaven does not deviate, for it does not depart from the One. If Heaven were to depart from the One, it would revert and become an object among things. He neither creates nor initiates; he unites in virtue with Heaven and Earth. The seals of seasons and omens mutually confirm each other, just as the moon responds to the sun. This is why a sage is suited to govern the world. Knowledge sufficient to mislead righteousness, and strategy adequate only for evading disaster—this is how a perilous state cannot be stabilized, and a doomed nation cannot endure.

Therefore, the Way of Heaven first honors those who provide shelter; the Way of Earth first honors those who bear and support; the Way of Humanity first honors those who accomplish deeds; the way of a wine steward first honors those who prepare food. In dealing with things, one must lead by the breath and seasons; life and death are governed by law. To judge according to measure is the regulation of Heaven. The land is divided and held in order, the people are apportioned and organized accordingly. Those who are cold receive clothing; those who are hungry receive food; those wronged obtain justice; those weary find rest—this is what a sage hopes for.

When making clothes, one knows to choose the skilled artisan; when governing a nation, one knows to seek out capable people—this is indeed what the world universally acknowledges. Only after unity can Heaven be perceived; only after difference can people be understood; only after change can the time be recognized; only after transformation can the Way be seen. In the face of profit, one can see faithfulness; in the face of wealth, one can see benevolence; in times of hardship, one can see courage; and when dealing with affairs, one can recognize those skilled in the arts and calculations. The system of the Nine Huangs ensured that rulers did not hold empty titles as kings, and ministers did not attain false ranks or social standings. Titles of rank and status, from the ruler down to officials and commoners, are clearly defined; those without a nation have no place in this order. Records of favor and appointments serve as substitutes for official bestowals, yet they remain connected with Heaven and humanity through mutual association. This system is incomplete because the necessary instruments for verification and examination are not fully prepared. What is concealed by those below can be hidden from those above; this is how one departs from human sentiment and loses the proper order of Heaven. When things are slow, people become lazy; when urgent, they grow weary. When an opportunity is seen, one uses a clever strategy to respond—this is human nature. Relying on the Eight Extremes for governance, believing yet not fully trusting—is this not in accordance with Heaven's principle? Between discrepancies and errors, words cannot align; what seems level does not conform to the law. When the moon is full at dusk, it may be destroyed by Heaven; pearls, clams, snails, and mussels vanish from deep shoals—this shows that both above and below are equally estranged. Before orders are given, they know what to do; before being sent, they know where to go. The ruler need not exert effort, yet the people complete their tasks on their own—this is the period of transformation and harmony. When orders are given but not followed, prohibitions issued yet not heeded, it shows that the relationship between ruler and people is discordant—this arises when their ways do not align. When the ruler governs from above and nurtures from below, it dispels hidden evils among the people. When yin and yang do not connect, their principles cannot reach each other. When calculations are unequal, the people will not respond to the ruler. When tokens and symbols are lost in this way, how can they ever align? To act without harm, to succeed without failure; when one person leads, ten thousand follow, as the body follows the mind—this is the time of harmonious governance. The reason why even a single jade bar can cause widespread movement lies in its essence being unified as one.

No one has ever been able to cure an illness without first understanding its root cause. When both literary and martial methods are employed yet fail to achieve results, it refers to the situation where laws and decrees are lax and thus ineffective in punishing wrongdoing. To abandon this and seek something else—how could success ever be achieved? Mysterious words are easy to speak, but practical words are hard. Therefore, a father cannot obtain what he desires from his son, and a ruler cannot obtain what he seeks from his minister. It is evident how Heaven establishes trust in things; yet it remains unseen how people establish trust in them. To abandon material concerns and rely on circumstances is the way of Heaven. By abandoning material concerns and relying on circumstances, nothing can dominate without aligning with Heaven. Things are inherently flexible and thus can be altered; people are malleable and therefore can be guided. Laws that regulate things without claiming self-importance embody the Way of Heaven. Those who claim to be ministers devoted to teaching and loyalty are not sufficient to rely upon. Therefore, laws are the regulations that govern details, the officials who prepare for duties, and the ruler’s authority in their application. To commend virtue without being obscure, to correct faults without being secretive. This is what the law values most. If a whetstone is not used, even if objects are bent or shaped by force, there will be those that do not function properly.

When there exists a gap between ruler and subject, defenses are established and knowledge of concealment arises simultaneously. Therefore, when governance resides in private hands and cannot be reclaimed, when powerful individuals manipulate authority and cannot be restrained, when rewards are given for no merit and cannot be revoked, and when laws are neglected and not upheld—such a state cannot endure. When punishments are carried out against those who are not truly at fault, yet cannot be stopped, it is because the ruler does not understand his people. To lead the common people to set aside their own interests and place the ruler at the center of their concerns—this is what education aims to achieve. The governance based on the Eight Extremes cannot always provide timely assistance, hence it may become obstructed and blocked. In ancient times, those who followed the Way in governing did not rely on what they heard or saw alone. The ear governs hearing; the eye governs clarity. A single leaf blocking the eye can make Mount Tai invisible; two beans plugged in the ears can prevent one from hearing thunder. When the Way is open yet rejected, such a thing has never been heard of. To see something abandoned and not pick it up is contrary to human nature. To trust in sentiment and cultivate life, yet invite heavenly punishment; to act against human norms and suffer disgrace—this is beyond one’s capacity. To strive for success and seek attainment—is this not the expectation of affairs? To act on behalf of the people is the essence of the Way. Only when the people understand their limits will they not be replaced or substituted. This is how sage kings transmit their teachings, to preserve and uphold the system.

When education becomes burdensome, people’s conduct grows shallow; when the root is lost, contention arises over trivialities. People have their designated roles in society; society has its divisions according to land; land is apportioned under Heaven; Heaven operates according to time; time follows numerical patterns; numbers are measured by standards; and all standards ultimately derive from the One. Heaven occupies a high position yet listens attentively to what is low—this is precisely what is meant. Therefore, the sage king, in accordance with the harmony of Heaven’s time and humanity’s land, does not appoint those without merit to positions of power. Respecting the ruler and subordinating ministers is not based on personal affection; employing the virtuous and capable is not determined by social status. Water and fire do not mix—this is Heaven’s regulation. Clarity that cannot illuminate means the Way cannot be attained; a standard that cannot encompass something means strength cannot carry it. One who, with self-awareness and wisdom, causes jade to be transformed into a ring or pendant—this is when governance turns into deception. A field that does not follow the natural contours of the land cannot produce grain; transformation without considering the people cannot establish a custom. Severity and haste are excesses; joy and anger must be measured appropriately. When these four aspects are already established, it is not the method of a teacher. When form is restrained yet disorder increases, it indicates that circumstances do not align or support one another. Virtue and life are subject to existence and demise; thus, they cannot serve as a reliable standard to follow. In the past, those who ruled wisely have never succeeded in governing well without aligning with both Heaven and humanity. The illustrious reputation of ancient sage kings was never achieved without the merit of virtuous men establishing it. Faults originate from above, and punishment falls upon those below. The reason for the customs of a corrupt age lies in one person, one person—this is where fate reaches its limit.